Karmagrantha Part 5 Shatak - Book Summary

Here's a comprehensive summary of the Jain text "Karmagrantha Part 5 Shatak" by Devendrasuri, Shreechand Surana, and Devkumar Jain Shastri, based on the provided pages:

Overall Purpose and Nature of the Text:

"Karmagrantha Part 5 Shatak" is the fifth volume in a series of works on Jain Karma doctrine, specifically focusing on the "Shatak" (Century) named work by Acharya Devendrasuri. The text delves deeply into the complexities of Jain karma theory, aiming to explain the "disease" (रोगविवेचन) of karma and its various aspects. It is presented as a comprehensive treatise, including the original text (मूल), word meanings (शब्दार्थ), verse meanings (गाथार्थ), detailed explanations (विशेषार्थ), and critical analyses (विवेचन). It also includes a glossary of technical terms (पारिभाषिक शब्दकोष).

Author and Editorial Information:

Original Author: Shrimad Devendrasuri (विरचित शतक नामक कर्म ग्रन्थ)
Commentator/Expositor: Marudharakesari, Pravartak Sw. Muni Shri Mishrimalji Maharaj (व्याख्याकार)
Editors: Shreechand Surana 'Saras' and Devkumar Jain (सम्पादक)
Publisher: Shri Marudharakesari Sahitya Prakashan Samiti, Jodhpur (प्रकाशक)
Publication Details: The text is published by Shri Marudharakesari Sahitya Prakashan Samiti, Jodhpur. It is the 40th publication of the Shri Marudharakesari Sahitya Mala. The first edition was published in Veer Nirvan Samvat 2502 (V.S. 2033, April 1976) and the second edition in Veer Nirvan Samvat 2515 (V.S. 2046, August 1986).

Core Theme: The Science of Karma (कर्मशास्त्र):

The central theme of the book is the Karmasiddhanta (कर्मसिद्धान्त), the doctrine of karma, which is presented as the key to understanding Jain philosophy. The text emphasizes that karma is the fundamental principle that explains the soul's (आत्मा) journey through the cycle of birth and death (जन्म-मरण) and the diversity of experiences in the universe.

Key Concepts Explained:

The Nature of Karma:
- Karma is identified as the primary cause of the soul's transmigration (संसार परिभ्रमण) and suffering (सुख-दुःख).
- Unlike some other philosophies, Jainism posits that karma is not merely a residual impression (संस्कार) but a tangible, material substance (वस्तुभूत पदार्थ) – pudgala (पुद्गल).
- This karmic substance is attracted to the soul (जीव) due to its passions (राग-द्वेष) and gets absorbed into the soul's very being (जीव प्रदेश).
- It is composed of subtle, karmically active atoms (कर्मप्रायोग्य अनन्तानन्त परमाणुओं).
- Jainism differentiates between bhava-karma (भावकर्म - the soul's internal disposition like attachment and aversion) and dravya-karma (द्रव्यकर्म - the subtle material particles that attach to the soul).
The Anadi (Beginningless) Relationship:
- The text asserts that the soul and karma have an anadi-nidhana (beginningless and endless) or anadi-santa (beginningless but with an end) relationship, not a beginningless and endless one in the absolute sense for the liberated soul. The relationship between soul and karma is considered anadi-sant (beginningless but with an end) for the liberated soul, akin to gold and impurity.
- The soul's inherent purity is not lost due to karma; rather, karma obscures the soul's true nature.
The Process of Karmic Bonding (कर्मबन्ध प्रक्रिया):
- The text outlines four primary types of karmic bonding:
  - Prakriti-bandh (प्रकृति-बन्ध): The type or nature of karma determined by the soul's disposition, leading to specific karmic qualities.
  - Sthiti-bandh (स्थिति-बन्ध): The duration or lifespan of the karma, determined by the intensity of passions.
  - Anubhaga-bandh (अनुभाग-बन्ध): The intensity or potency of the karma's fruit (sweetness or bitterness), also influenced by passions.
  - Pradesha-bandh (प्रदेश-बन्ध): The quantity or number of karmic particles that bind to the soul, determined by the soul's yoga (activity of mind, speech, and body).
Karma and the Soul's State:
- The soul, though intrinsically pure and blissful, is bound by karma due to its worldly state (संसारत्थो जीवो).
- The cycle of karma and rebirth is described as a continuous process: the soul's disposition (परिणाम) leads to new karmic bonding (कर्मबन्ध), which in turn leads to birth in different realms (गति).
The Role of God and Free Will:
- Jainism does not attribute the creation or regulation of the universe or the distribution of karmic fruits to any external deity (ईश्वर).
- Karma itself acts as the arbiter of its fruits, like intoxication from alcohol or strength from milk.
- The soul is the author of its own destiny through its actions (पुरुषार्थ).
The Soul's Independence and Dependence (आत्मा का स्वातन्त्र्य और पारतन्त्र्य):
- The soul is free in the act of performing karma but dependent on karma for experiencing its fruits.
- The soul's freedom lies in its ability to modify the duration and intensity of karma, even while bound.
Karma Classification and Stages:
- The text extensively discusses the classification of karma based on various criteria:
  - Dhruv-bandhini (ध्रुवबन्धिनी) vs. Adhruv-bandhini (अध्रुवबन्धिनी): Karmas that are invariably bound versus those that are not always bound.
  - Dhruv-udaya (ध्रुव-ोदय) vs. Adhruv-udaya (अध्रुव-ोदय): Karmas that invariably manifest their results versus those whose manifestation is not constant.
  - Dhruv-satta (ध्रुव-सत्ता) vs. Adhruv-satta (अध्रुव-सत्ता): Karmas that are always in the soul's potential state versus those whose potential state is not constant.
  - Ghati (घाति) vs. Aghati (अघाति): Karmas that obscure the soul's innate qualities (knowledge, perception, energy, bliss) versus those that do not. Ghati karmas are further divided into Sarvaghati (सर्वघातिनी - completely destructive) and Deshghatini (देशघातिनी - partially destructive).
  - Punya (पुण्य) vs. Papa (पाप): Karmas that lead to pleasant results versus those that lead to unpleasant results.
  - Paravartamana (परावर्तमाना) vs. Aparavartamana (अपरावर्तमाना): Karmas that can be transformed or exchanged versus those that cannot.
  - Kshetr-vipaki (क्षेत्र-विपाकी), Jiv-vipaki (जीव-विपाकी), Bhav-vipaki (भव-विपाकी), Pudgala-vipaki (पुद्गल-विपाकी): Karmas whose results manifest based on the environment, the soul itself, the lifetime, or external objects, respectively.
The Process of Karmic Dissolution (कर्मक्षय प्रक्रिया):
- Karma is naturally shed after its period of efficacy (स्थिति) expires.
- However, true liberation (कर्मक्षय) requires conscious effort through Sanyam (संयम), Tapa (तप), and Tyaga (त्याग), leading to the destruction of karma through higher spiritual stages (गुणस्थान).
- Special processes like Apurva Sthiti-ghata (अपूर्व स्थितिघात), Apurva Rasa-ghata (अपूर्व रसघात), Guna Shreni (गुण श्रेणि), Sankraman (संक्रमण), and Apurva Sthiti-bandh (अपूर्व स्थितिबंध) are described as mechanisms for karma destruction in advanced spiritual states.
- The concept of Kevali Samudghata (केवलीसमुद्घात) is mentioned as a final intense effort by a Kevali (omniscient being) to equalize the remaining karma with the lifespan of the soul.

Structure and Content of Part 5 (Shatak):

Part 5, the "Shatak," systematically elaborates on the classifications of karma. The table of contents (अनुक्रमणिका) on page 35 onwards provides a detailed breakdown of the topics covered, which include:

Definitions and classifications of karma into Dhruv-bandhini, Adhruv-bandhini, Dhruv-udaya, Adhruv-udaya, Dhruv-satta, Adhruv-satta, Ghatini (Sarvaghati, Deshghatini), Aghatini, Punya, Papa, Paravartamana, Aparavartamana, Kshetr-vipaki, Jiv-vipaki, Bhav-vipaki, and Pudgala-vipaki.
Detailed analysis of the four types of karmic bonding: Prakriti-bandh (including aspects like Bhuyaskar, Alpata, Avasthit, Avaktavya), Sthiti-bandh (with discussions on duration, lords of bonding, and abadhakala), Anubhaga-bandh (intensity of karma, its lords), and Pradesha-bandh (quantity of karmic particles, their classification into Varganas, Guna Shreni, and stages of karma reduction).
The text also covers the concepts of Upashamani (उपशमणी) and Kshapakashreni (क्षपकश्रेणि), the spiritual paths for overcoming karma.
It delves into the nuances of Bandha Bhanga (बंध भंग) – the different ways karma can manifest as beginningless-endless, beginningless-finite, etc.
The book further explains the concept of Alpabahutva (अल्पबहुत्व) concerning yogasthanas (states of mental-vocal-physical activity), situation-states (स्थितिस्थान), and their causes.
Detailed discussions on Abadhakala (अबाधाकाल) – the period during which karma, though bonded, does not yield its fruit – and its relation to different types of karma and lifespan.
The text elaborates on Pudgala Parivarta (पुद्गल परावर्त) – the cycles of transformation of karmic matter – and the intricate calculations of time units like Palya and Sagaropama.
Finally, it provides explanations of various Angulas (अंगुल) and their significance in measurement.

Key Figures:

Shree Moti Lal Ji Lunkad and Shrimati Anchi Bai Ji Lunkad: The second edition of this book is dedicated to them, highlighting their generous contribution to the publication of this work for the propagation of knowledge (ज्ञान-प्रसार). Their philanthropic and devotional qualities are praised.

Overall Significance:

"Karmagrantha Part 5 Shatak" is a vital resource for anyone seeking a deep and systematic understanding of the Jain doctrine of karma. It systematically breaks down complex concepts and provides detailed explanations, making it an essential text for scholars and sincere seekers of Jain philosophy. The commentary by Muni Mishrimalji Maharaj aims to make this profound subject accessible to a wider audience through clear and simple language.